Understanding True and Apparent Islam: A Reflection on Faith and Practice

Translated by AI: Please note that this translation may not be fully accurate and is based on AI capabilities.

By: Dr.

Muhammad Akram Nadwi
Oxford

In the name of Allah, the Most Gracious, the Most Merciful

There are two types of Islam.

In Islamic references, history, and scholarly works, the term Islam isn’t always used with the same meaning. Ordinary people who don’t understand this often become confused, leading to many misunderstandings. For example, where one type of Islam is discussed, they may start looking for features of the other type, and vice versa.

1. True Islam

This is the Islam that Allah has demanded from His servants, referred to in the Quran: “Indeed, the religion in the sight of Allah is Islam.” True Islam and faith (Iman) are intertwined. Faith enters the heart through knowledge and reason, causing the heart to submit to Allah. This submission is called Islam. When the heart submits, it directs the body to worship and obey Allah. From this submission arise the five pillars: the testimony of faith (shahadatain), prayer, zakat, fasting, and Hajj.

Without Iman, practicing these pillars does not amount to true Islam. Those who follow true Islam are promised paradise and closeness to Allah. The highest level belongs to the prophets, and this is the Islam that Prophet Ibrahim (peace be upon him) advised his descendants to follow.

True Islam is known only to Allah, as He alone knows the state of hearts and minds. On the Day of Judgment, every individual will be judged independently, and affiliations with groups or sects will be irrelevant. Among those who meet the criteria of this true Islam, some will be Hanafis, some Malikis, some Ahl al-Hadith, some Salafis, and others from different schools of thought. True Islam transcends group or sectarian identities.

2. Apparent Islam

In this world, Muslims and non-Muslims coexist. The ways Muslims interact with one another differ from how they interact with non-Muslims. How can we identify a Muslim? Since true Islam is connected to the heart, and only Allah knows that, outward signs are used for practical purposes in this world. These signs, however, are not necessarily indicators of true Islam in the sight of Allah. Many who outwardly appear Muslim may be hypocrites (munafiq).

Some outward signs, like prayer, the call to prayer, reciting the kalima, eating halal, circumcision for men, and respecting the prophets, are permanent. It’s not necessary to verify all signs; if someone displays a few outward signs of Islam, we treat them as a Muslim.

For example, even though many Muslims today do not pray, we still consider them Muslims due to other signs. We marry among them and eat their slaughtered animals, even though prayer is one of the most significant outward signs of Islam.

This shows that it’s not essential to investigate every sign of Islam in a person. When a few signs are present, they are treated as a Muslim, given all Muslim rights, and their funeral is conducted accordingly.

These signs, like true Islam, transcend sectarian boundaries. Regardless of their group, every Muslim deserves our respect.

No One Holds the Certificate of True Islam

After the prophets, Allah has not granted anyone the knowledge of who is destined for paradise. No one can declare with certainty that a person is destined for paradise or accepted by Allah.

Fear of Hypocrisy in Oneself

The standard of true Islam is high. The closer one is to Allah, the more they fear hypocrisy. This fear was present in the early righteous people, including the Rightly Guided Caliphs and the wives of the Prophet. Imam Bukhari narrates the statement of Hasan al-Basri: “No one fears hypocrisy except a believer, and no one feels safe from it except a hypocrite.”

Good Opinion of Others If a Muslim displays outward signs of Islam, we are instructed by the Quran and Hadith to think well of them, assuming they may be more pure-hearted and closer to Allah than us.

Respecting a Muslim After Death

Once someone passes away, they return to their Lord, and Allah deals with them based on His knowledge. Their connection to this world ends, and we have no right to investigate their beliefs further. It is our duty to respect the deceased, pray for their forgiveness, and avoid causing distress to their families.

Proof of Nobility

Respecting a Muslim after death, regardless of worldly affiliations, is a sign of nobility. Allah loves those who are noble-hearted. It’s sorrowful to see that we often fail to show this basic decency, discussing the beliefs of the deceased and thus distancing ourselves from Allah’s mercy.

May Allah make us noble-hearted Muslims. Ameen. Understanding Deen, Islam, and Shariah

Disclaimer: This article was translated by AI and may not fully capture the depth and nuance of the original text.

Question:
Dear Shaykh Muhammad Akram Nadwi, Assalamu Alaikum wa Rahmatullah wa Barakatuh. I hope you are in good health. I have a question: What is the difference between Deen, Islam, and Shariah? Additionally, what does the term Iqamat al-Deen mean?
With regards,
Salim Solanki Nadwi.

Response:
The term Deen (religion) refers to the path of worship and obedience. It has two categories:

1. The religion revealed by God.

2. The religion created by humans.
This distinction is evident in the Qur’an: “For you is your religion, and for me is mine” (Surah Al-Kafirun, 6).

God’s Deen means the path of worship and obedience to Him. It consists of two fundamental components: Iman (faith) and Islam. Iman is related to reason, while Islam is connected to the heart. Iman in God means comprehending His Lordship through reason and nature, reflecting on the signs within ourselves and the universe. Once the reality of His Lordship is recognized, reason naturally demands that God be worshipped—this acknowledgment is the declaration of God’s divinity. Accepting God’s Lordship and Divinity marks the beginning of faith (Iman).

After faith comes Islam—when reason firmly accepts that God alone is worthy of worship, it conveys this conviction to the heart. If the heart is sound, it submits to God’s Divinity and commands all limbs to follow God’s path in worship and obedience. This heartfelt submission is Islam, expressed through acts like the testimony of faith (Shahadatayn), prayer (Salah), and charity (Zakah). Some people mistakenly equate the Shahadatayn with faith (Iman), but the Shahadatayn is part of Islam, not Iman—as clarified in the Hadith of Jibreel and the Hadith on the Five Pillars of Islam.

The progression from Iman to Islam exists in all human commitments. For example, when you marry someone, you first understand them well. Once you find them suitable, you marry. After marriage, you are obliged to provide housing, food, and care for your spouse.

Since the goal is submission (Islam), the entire Deen is often referred to as Islam in the Qur’an: “Indeed, the religion in the sight of Allah is Islam” (Surah Aal-Imran, 19). If one possesses true faith (Iman), then Islam will inevitably follow. Due to this connection, in some places, Iman is mentioned, while Islam is intended, such as in the story of Prophet Lot: “So We brought out whoever was in it of the believers. But We found not within them other than a single house of Muslims” (Surah Al-Dhariyat, 35-36). Some people misunderstand this to mean that Iman and Islam are synonymous, but this is incorrect. The people mentioned in these verses had attained both states of Iman and Islam.

The true order is first to achieve Iman, followed by Islam. This is the genuine Islam. However, Islam is also used as a form of identification, such as for those born into Muslim families or who superficially accept Islam for various reasons. The Qur’an refers to this as a superficial form of Islam: “The Bedouins say, ‘We have believed.‘ Say, ‘You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts” (Surah Al-Hujurat, 14).

The levels of Iman and Islam vary. The highest level in the Qur’an and Hadith terminology is called Ihsan. Ihsan means to make something excellent. The path to perfecting Iman and Islam is through Taqwa (consciousness of God) and Sabr (patience): “Indeed, whoever fears Allah and is patient—then indeed, Allah does not allow to be lost the reward of those who do good” (Surah Yusuf, 90). In some places, Taqwa is described as Ihsan, and in others, Sabr is referred to as Ihsan because the two are inseparable. Since the essence of Taqwa is the awareness of God, the Hadith of Jibreel explains Ihsan as “to worship Allah as though you see Him, and if you do not see Him, He sees you.” This is the essence of Ihsan. Shariah is another term that has been widely misunderstood. Later scholars have translated it as law or sacred law, which is incorrect. Shariah refers to the path sanctioned by God. Since the details of God’s religion come from Him, the entire Deen is Shariah: “He has ordained for you of religion what He enjoined upon Noah” (Surah Al-Shura, 13). The additional explanations of Deen by righteous scholars are called Minhaj: “For each [community], We have made a law and a clear way” (Surah Al-Ma’idah, 48).

Before understanding the concept of Iqamat al-Deen, we must grasp the meaning of Iqamat (establishment). It means to set something upright with no deviation or shortcomings. Similarly, the Qur’an commands the establishment of prayer (Iqamat al-Salah), which implies performing prayer with focus, humility, and adhering to all its conditions and etiquettes. Thus, Iqamat al-Deen means fulfilling all aspects of Deen sincerely for God’s pleasure, whether it’s prayer, charity, or any other acts of worship, ensuring they are done correctly and purely for God.

In their interpretation of Iqamat al-Deen, many Islamic political movements have made similar errors to the Sufis in their understanding of Ihsan and the later scholars in their interpretation of Shariah. These mistakes stem from creating sectarian movements within Deen. Overemphasizing certain aspects distorts the balance of the true religion, leading to fabrications and exaggerations. Many weak or fabricated Hadiths popular among these sectarian groups have destabilized the foundations of authentic religion.

In this brief article, further elaboration is not possible. I have discussed these matters in great detail in my book Al-Deen.
[21/09, 09:33] Dilwar: Shariah consists of three components:

1. Sunan and Laws of Nature: A large part of the religion is made up of Sunan (traditions) and natural laws—teachings that are based on reason and natural disposition. Examples include the virtues of Iman, Islam, Taqwa (consciousness of God), Sabr (patience), Shukr (gratitude), Sidq (truthfulness), and compassion, as well as the harmfulness of things like Shirk (associating partners with God), adultery, theft, murder, and lying.

2. Commands and Priorities: These refer to various religious duties that are categorized based on their importance, such as obligatory (Fard), necessary (Wajib), recommended (Mustahab), prohibited (Haram), disliked (Makruh), and permissible (Mubah).

3. Laws and Boundaries: These are known as Hudood (limits) and form only a small part of the religion (less than one percent).

Now, to understand the concept of Iqamat al-Deen (the establishment of religion), we must first understand the meaning of Iqamat (establishment). It means to set something straight, ensuring there is no deviation, bending, or deficiency. An excess is also a form of deficiency. For instance, in the Qur’an, the command to “establish prayer” (Iqamat al-Salah) means to perform it with focus, humility, and adherence to its conditions, pillars, and etiquettes.

Similarly, the phrase Iqamat al-Deen as found in the verse “That you should establish the religion” (Surah Al-Shura, 13) means that a person should perform all aspects of Deen—especially the key acts of worship like prayer and charity—beautifully and solely for the pleasure of Allah, ensuring that each part of the Deen is fulfilled in the best possible manner.

Misinterpretation of Iqamat al-Deen:
Islamic political movements have made the same kind of mistake in interpreting Iqamat al-Deen that Sufis made in their interpretation of Ihsan and later jurists made in their interpretation of Shariah. The root of these mistakes lies in creating sectarian paths within Deen. By emphasizing certain aspects to the point of exaggeration, the balanced nature of religion is distorted. Exaggeration brings with it falsehoods, as seen in the Hadiths classified by Hadith scholars as weak, fabricated, or strange (Shadhdh). These Hadiths are often embraced by those who align with specific sects or paths, weakening the foundations of true religion and disturbing its equilibrium.

There is no room for further elaboration in this brief article. I have explained these issues in detail in my book Al-Deen.